Selected quad for the lemma: sense_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sense_n	church_n	father_n	scripture_n	5,446	5	6.1736	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A08471	The acquital or purgation of the moost catholyke Christen Prince, Edwarde the .VI. Kyng of Englande, Fraunce, and Irelande &c. and of the Churche of Englande refourmed and gouerned under hym, agaynst al suche as blasphemously and traitorously infame hym or the sayd Church, of heresie or sedicion.	Old, John, fl. 1545-1555.	1555 (1555)	STC 18797; ESTC S101902	35,373	96

quae illis debetur hominibus aliquid in eorum scriptis improbare atque respuere si forte inuenerimus que aliter senserint quā veritas habet diuino adiuto rio vel ab alijs intellecta uel à nobis Qualis ego sum in scriptis aliorum tales volo esse intellectores meorum That is we ought not to repute any mennes reasons and sayenges though they be catholyke and prayse worthye men as we ought to do the canonical scriptures as thoughe we myght not sauyng the reuerence due vnto those men improue and reiecte any thyng in theyr wrytynges yf we chaunce to fynde that they meane otherwyse than the truthe hathe whether it be vnderstanden by the helpe of God of vs or of others As I am in the wrytynges of other suche wolde I haue to be vnderstanders of myne The same S. Austen dothe more largely expounde thys hys iudgement in his epistle to S. Ierome in the 5. chap. of his 11. boke Contra Faustum and in hys 48. epistle Ad Vincentium and in the. 3. chap. of hys 2. boke De Baptismo cō tra Donatistas Furthermore he reasoneth vpon generall Counsailles wyth Maximinus bishop of the Arianes in hys 3. boke and among other thinges sayeth Sed nunc non ego Nicenum nec tu debes Ariminense tanque praeiudicaturus proferre consilium nec ego huius au thoritate nec tu illius detineris scripturarum authoritatibus non quorumque propriis sed vtrisque cōmunibus testibus res cum re caussa cum caussa ratio cū ratione concertet But now ought not I sayeth s Austen to allege the Coūsail of Nice nor thou the counsail of Arimine as though to haue that vpperhāde ther by but by the autorities of the scriptures not by euery mannes owne authoritie but both sydes hauyng common witnesses let mater pleade wyth mater cause wyth cause reasō with reasō Here you see S. Austen calleth vs from counsailles yea euen from the moste sacred couunsail of Nice vnto the autoritie of the scriptures Panormitanus therfore a writour of late dayes semeth not to speake fondly nor falsly wher he sayeth Panormitanus Plus credēdū est vni laico afferentiscripturas quam genera li concilio vniuersalem representanti Ecclesiam si scripturas non afferat There is more credence sayeth he to be geuē to one laye man that bringeth furth scriptures than to a general Coūsail whych representeth the hole vniuersal churche yf they bring not furth scriptures Therfore yf the sayenges or iudgementes of fathers or expositions of the scriptures varye from the canonical scripture the rule of fayth ther is no cause why any man should laye agaynst vs that the fathers were ryght famous learned men singular holy men and men of reuerend antiquitie For the prophetes and apostles of Christ were greater learned more holy of more auncient antiquitie than they Nother is ther any cause why any man should charge vs with the multitude of churches that haue agreed in thys or that meanyng or in thys or that exposition For the cōsent of Christes prophetes Apostles and Patriarkes is worthy muche hygher reputacion in syncere religion and godly vnderstāding of religion manifestly reuealed vnto vs by the scriptures And yf a man wolde recken vs vp thus many and thus many great realmes and hole countreyes that are of thys iudgemēt or that we wyl cheoke hym wyth the trauailes of one mā euē poore Paule whych filled all places full wyth the playne sense and simple vnderstandyng of the Gospel from Ierusalem and the coastes lyeng rounde about vnto Illiricum The .vi. Chaptre NOtwythstandyng in thys behalfe I maye not saye naye Of the catholike v●derstanding of the scripture but the holy fathers the olde interpretours of scriptures do many times make mencion of some certayne vndeniable most catholyke meanyng of the scriptures But yet we may not vnderstande that of theyr owne peculiar expositions seyng they varye very often in theyr interpretacions and disagree wyth them selues and accorde not wyth other interpretours of most excellent iudgement yea and wonderous many tymes one reprehendeth an others exposition As we nede to seke no further examples but of S. Ierome in hys Cōmentaries vpon the Prophetes And the catholyke churche of God hathe alwayes had and hath yet at thys daye a certain catholike and assured true exposicion of the scriptures grounded of the concordaunce of faithe and set forthe for Christes people to folowe it in all poyntes wherin al godly men albeit they dissent in other maters yet they agree in it as wher we read in scripture that God made heauen and earth that he spake vnto the fathers and that he hathe and dothe stil rewarde the good and punishe the euil the catholike vnderstanding of faithe biddeth vs vnderstande those sayenges of the true euer lyuing merciful God not of a fearce cruel God that were a maker of euil as Cerdon Mercion and Manicheus in their fonde fables flirted out the mater Also wher we reade that God worketh al in al thinges the catholike sence of faith chargeth vs that we take not God to be the autor of synne For we bring and commytte synne as it were by enheritaunce euen of our owne original vicious poisoned nature And the holy people while they lyue in this worlde are endaungered to synne are saued by the mere mercy free ꝑdone of God not by theyr owne merites Furthermore where the scripture speaketh of God and calleth hym the Father the sonne the holy goost the catholyke sense of faith of the church byddeth vs vnderstād that God is one in substaunce three in persones And wher the scripture affirmeth Christ to be very perfite God very perfite man the catholike sense of the church byddeth vs vnderstande Christ to be abyde in diuerse natures but not confused in them selues yet in one inseperable persone Praxeas and Sabellius confounde iomble the persones together Arius denyeth the sonne to be very God consubstancial wyth the father Valentinus denyeth the sonne to be very man of al one substaūce wyth vs. Nestorius disseuereth hys persone Eutyches Timotheus make the natures of hys Godhead māheade al one But the catholike churche alwayes reteyneth her owne true ryght vnderstandyng of the scripture whych for all that the holy fathers in theyr written workes disputacions against heresies haue declared cōfirmed by that scriptures For that cause the holy fathers haue euer obiected the catholyke mynde of the churche to heritikes howbeit they dyd strayght wayes confirme and declare the same by the scriptures and deduced it religiously out of the chief principles of our fayth As I shal anone speake of these maters more at large And thys selfe same catholyke sense vnderstandyng of the scriptures the gospellers churche kepeth diligently perfite sounde euen at thys daye as Kyng Edward the .vi. and the churche of Englande dyd in hys

he hold the catholike faythe whych fayth except euery one doth kepe holly and vndefyled wyth out doubt he shall peryshe euerlastyngly Nother dothe Christes churche of the gospellers cleaue supersticiously frowardly vnto the wordes neclecting the holy sense ryght meaning and therfore it ioyfully receaueth all declaracions and conferences of faith called in our cōmon speche Credes whether they be set furthe by the holy fathers or true faithful counsailes though in mo and more copious wordes yet nothyng varieng in sentences nor conteynyng any contrarye mater Therfore we receaue and reuerence the Crede of Nice of Athanasius and the seconde set furth Crede called Symbolum Constantinopolitanum and all other good definitions of faythe agreing to those same And so we reproue and reiecte al heresies and holde accursed al heretikes condemned by the holy scripture eyther in the Counsailes or out of the coūsailes And so we cōdemne Symon Magus wyth al Symonye Basilides Valentinus Marcion Braxeas Artemon Montanus Nouatus Sabellius Appollinaris Arius Eunomius Macedonius Manicheus Nestorius Eutyches Priscillianus Donatus Pelagius Heluidius the Monothelites and all other of the lyke leuen So that the churche of gospellers is not a congregacion of heretikes nor a swarme of schismatikes as the Papistes and settaries do wyckedly and falsly lye vpō vs but a true christian and catholike churche of Iesus Christ The .x. Chapter THe very cyuile lawe it self doth also recken vs among the catholikes For the Emperours Gratianus Valentinianus and Theodotius wrytyng to the people of Cōstantinopole geue them thys decreed commaūdement We wil that al people whom our imperial clemencie hathe the gouernement of lyue in that religion whych S Petre the apostle set furthe to the Romanes as the religiō that he him self maketh mencion of beareth recorde euen vnto thys daye the whych it is euident that bishop Damasus Petre bishop of Alexandria a man of apostolike holynesse did also folowe That is to saye that we should according to the apostles discipline doctrine of the Gospel beleue one Godhead of the father and the sonne and the holy gost vnder like Maiestie and holy Trinitie Those that folowe this lawe we commaunde to take vpon them and embrace the name of christian catholikes and the rest as witles and madde folkes we iudge to beare the infamye of hereticall learnyng c. If any man be ignoraunt what was the faythe that the holy fathers Damasus and Peter B. of Alexandria professed let hym learne of the ecclesiastical histories They varied not one tote from the apostolike and Nicene Crede Therfore seing we beleue them wyth all our hartes we are purged cleane from the slaūder of heresie which our aduersaries goo about wickedly to discredite and blemyshe vs withall But I knowe well inough they wyl charge vs that we doo not only not receaue the tradiciones of the apostles but also contemne them and vtterlyreiecte them and that therfore it is but lost labour for vs to pretende an vncorrupte soūde faythe specially forsomuche as the imperfectiō of the doctrine of the apostolike scripture is most fully perfyted by vnwrytten tradicion by worde of mouthe for that cause the vnwrytten tradicions to be of equal authoritie wyth the apostolyke holy scriptures And seyng we reiecte the tradiciōs it foloweth that our doctrine and faith is not perfyte Now in asmuche as our aduersaris the Papistes make these the toppe and roote of al theyr maters as they them selues reporte in theyr open decrees and bokes we wyl talke a lytel as sortenesse of tyme shall suffre of the traditions of Apostles Fathers I fynde thys worde Tradicion many tymes in the holy Apostles wrytynges Tradicions For wher the historie of the gospel was not wrytten from the begynnyng of any man the Apostles of Christ as they sawe wyth theyr eyes and hearde with theyr eares and receaued out of Christes owne mouthe so dyd they declare in dede the wordes and dedes of Christ to the congregacions by tradicion or lyuely worde of mouthe but yet not without scripture For loke what they learned preached of Christ they confirmed thesame by the scriptures of goddes lawe of the Psalmes and of the prophetes And at lenght whan God sawe tyme he admonished hys Apostles by the holy Goost that they should enrolle that lynely tradicion partly in to wryltyng them selues and partly shoulde cause other to wryte vp the rest For so the Euangelist Luke reporteth that he wyth al diligent forsyght and sure searche of all thynges before hande wrote a moste certayne true historie as they instructed hym whych frō the begynnyng had sene with theyr eyes and part of them also hade ben ministers of the thynges thēselues which they spake of Suche a wytour was Marke also As for Mathewe Iohn the Apostles they were both seers and hearers them selues Nowe for asmuche as the churche of Christ hathe these scriptures at thys daye it can not be chosen but it hath also the full fayth doctryne or tradicion of the Apostles For the Apostles in theyr writinges left out nothyng that they beleued necessarie and that semed to appertayne to the makyng vp of the doctrine fully perfite I am not alone nor the furst that auouche thys For ther were that haue spoken the same before me Ireneus and Papias very auncient olde doctours of the churche For Ireneus in the fyrst Chapiter of hys 3. doke Contra Valentinianos sayeth we knewe not how our saluacion was bestowed vnto vs by any other men than those by whome the gospel came vnto vs whyche they at that time preached vnto vs and after ward by the wyl of God they delyuered vnto vs in scripture that is in wrytyng to be the foundacion piller of our fayth Nother can we safely say what they preached before they had parfyte knowledge And Papias in Eusebius Caesariensis sayeth Eccl. histo●●i 3. Ca ●lt Marke whan he was Petres interpretour dyd diligently put in writyng what so euer he kept in memorie as necessitie required For thys one thyng he thought vpon that he would leaue out nothyng that he had hearde The Apostles therfore wrote al that was necessarie vnto the saluacion of al faythful beleuers As Iohn the Apostle reporteth in the ende of hys gospel most manyfestly the he hath done 〈…〉 21. Iesus dyd many other thynges sayeth he whych are not written in this boke But these are wrytten that ye may beleue and lyue Thys scripture therfore is sufficient to informe our faythe fully and to attayne euerlastyng lyfe Therfore we are certainly assured that we haue the declaracion or tradicion which the apostles taught concernyng the saluacion of faythful beleuers sufficiently and fully comprehended in the scriptures Touchyng thys tradicion the apostle Paule making mencion in the furst to the Corinthianes sayth 1. Cor 11. that he deliuered the vnto them whych he receaued of the lorde Nother speaketh he in the wordes by and by folowing any thyng but

cōstituted a new churche we might iustlye be noted for schismatikes but now sence we acknowlage that ther is but one only churche and that it is the communion of sayntes dispersed throughout al the wyde worlde in the feloweship wherof all our possible endeauour is to remayne and seyng we crye wyth S. Petre and saye Lorde Io. 6. whyther shall we goo thou haste the wordes of eternallyfe and we beleue and haue knowē that thou arte Christ the sonne of the lyuyng God why I pray you are we called schismatikes The .xvii. Chapter VVe do also participate and fede of al one self same table of the Lorde wyth all sayntes through out the hole churche of Christ rendring thankes for the vnspeakeable benefite of our redemption The Lordes Supper We eate al one spiritual meate we drynke all one spiritual drinke wyth al faythfulles throughout the holy catholyke churche We are al one breade and one body with Christ wyth al faythfulles By what right therfore are we called schismatikes Wyl our aduersaries cōdemne vs of heresie bycause we beleue that to be the beste forme of celebratyng of the mystical supper whych Christ hym selfe hathe instituted and the Apostles delyuered wyll our aduersaries condemne vs as heretikes bycause we obey Christes biddyng Drynke of thys all and communicate vnder bothe kyndes Wyll our aduersaries condemne vs of heresie bycause we worship Christ the sonne of God and of Mary syttyng on the fathers ryght hande and not hidden vnder the kyndes of bread and wyne wil our aduersaries condemne vs as heretikes bycause we acknowlage Christ to be the only priest and that the one only sacrifice of hys body only once offred vpon the crosse is euer of sufficient perfyte efficacie in God the fathers syght to clense the peoples synnes and bycause we obserue the mystical supper for a remembraunce of the sacrifice that was offred for vs on the crosse once for all Than let them furst condemne Christ hym self whych instituted these maters none otherwyse let them condemne his Apostles whyche haue taught vs so to beleue and so to do But yf they thinke it wyckednesse to thynke any suche thyng than let them ceasse to charge the gospellers church wyth the cryme of heresie whych thynketh nothyng herein whych doth nothyng herein but as it hathe receaued of Christ our Lorde hym selfe and learned of hys holy Apostles The .xviii. Chaptert THe Apostle S. Petre speakyng of wycked teachers Obedience to Prince magistrates 2. Pe. 2. sayeth They despyse autoritie they are presumptuous and stubborne whythe feare not to rayle vpon them that excelle in honour c. we therfore abhorryng that kynde of doctrine condemning that ambicious stubburne presumptuous and raylyng rebellion of those men doo hartely honour Princes and magistrates and teache all other to doo the like allegeing S. Petres lesson Feare God 1. Pe. 2. honour the King And S. Paules sayeng Geue to euery man therfore his duetye Rom. 13. tribute to whom tribute belōgeth custō to whom custō is due feare to whom feare belōgeth honour to whom honour perteyneth We allowe scholes studie of good sciēces to our power vn boasted be it we doo faithfully diligētly endeauour our selues to further them Further more we doo not damne good iuste politicall lawes nor necessary defenses iustly taken in hande ne iuste punishmentes against offenders We do not improue political rule gouernement honest buyeng and sellyng good sciences lawful occupacions propretie of goodes and landes and suche lyke whyche the pretendyng apostolical sectaries the Anabaptistes did afore tyme fynd fault wythall We teache folkes also to flee ydlenesse 1. Thess 4. 2. Thess 3. and to labour wyth theyr handes accordyng to the Apostles rules as we are constrayned also for causes of necessitie to abandon mōkery and cloistre lubbers in our cōgregacions For the solitary lyfe whyche the olde fathers make mencion of is an other maner a matter than thys is whych at thys daye where they continue is a heauye burthenous plage almost to al common wealthes And to reckē vp all that can be spoken we haue no thyng adoo wyth eyther sectes or schismatikes The .xix. Chapter THe Apostle S. Paule by the holy spirite of God prophe cieth The differēce of me ates 1. Timo. 4 that in the later tymes ther shal come most corrupt men whych shall geue hede vnto deceauable spirites and do●●●●nes of deuilles for byddyng mariage and commaundyng to absteyne from meates whych God hathe created to receaue wyth thankes geuyng vnto the faythful And so we preache sobre fastyng and yet we bryng no meate into an euil name but alwayes graunt free vse of meates Howbeit we teache that abstinence is to be kept for a tyme from al meates what so euer we ꝑceaue do make the fleshe ouer stoute so that it obeyeth not vnto the spirite As for mariage we forbidde it vnto none eyther ordre or lawfull age 1. Cor. 7. Hebr. 13. 1. Cor. 16. whether it be man or woman albeit we wype not virginitie from her due prayse Mariage is honourable amōg al men and the mariage bedde vndefiled But we deteste al vncleanesse fornicacion adulterie inceste and abominable lustes We deteste dronkenesse surfettyng ryote and al vntemperaunce We teache temperaunce 1. Thess 4. Hebr. 12. sobre diete and chastitie We teache wyth the Apostle Paule euery one to possesse hys vessel in puritie and holinesse wythout the whyth no man shal see God 〈◊〉 that Christiane charitie is the most propre right marke of faihtfull christians Chur●●e workes of mercie Ioh. 13. Math. 25. as our saueour saithe In this shall all men knowe that you are my disciples yf you haue loue one to an other Therfore we condemne malicious manslaughters furious bloodsheading of Kynges and Princes vniust warres treasones murthers wytchcraftes c. For we knowe that mercye and gentilnesse is more acceptable before God Ose 6. Math. 9. than all other vertues I requyre mercye sayeth the Lorde and not sacrifice and the knowlage of God more than burnt offringes Nowe hereof it commeth that seyng we be cōstitute in the same body that all the holy sayntes of God are we suffre for thys faythe and for this doctrines sake the selfe same persecucion that all that haue confessed the same faythe that we do haue suffred sence the dayes of Abel vnto this present Ioh 15. If you had ben of the worlde sayeth our Lorde in the Gospell the worlde wolde loue hys owne But bycause you are not of the worlde but I haue chosē you out of y● worlde 〈…〉 For all though we be synners and doo all amysse in many thinges yet this maye we iustly reioyte in that our aduersaries hate vs not for synnes sake but for godlynesse and syncere professing of Christes religion For we should haue ben a great deale better taken of many a one yf we wold fall in to the same ryotous losenesse and in to all